TRV
See on the biblical-era map
Study This Verse
Commentary on Genesis 48 verses 8–22
Here is, I. The blessing with which Jacob blessed the two sons of Joseph, which is the more remarkable because the apostle makes such particular mention of it (Heb 11:21), while he says nothing of the blessing which Jacob pronounced on the rest of his sons, though that also was done in faith. Observe here,
1.Jacob was blind for age, Gen 48:10. It is one of the common infirmities of old age. Those that look out at the windows are darkened, Ecc 12:3. It is folly to walk in the sight of our eyes, and to suffer our hearts to go after them, while we know death will shortly close them, and we do not know but some accident between us and death may darken them. Jacob, like his father before him, when he was old, was dim-sighted. Note, (1.) Those that have the honour of age must therewith be content to take the burden of it. (2.) The eye of faith may be very clear even when the eye of the body is very much clouded.
2.Jacob was very fond of Joseph's sons: He kissed them and embraced them, Gen 48:10. It is common for old people to have a very particular affection for their grand-children, perhaps more than they had for their own children when they were little, which Solomon gives a reason for (Pro 17:6), Children's children are the crown of old men. With what satisfaction does Jacob say here (Gen 48:11), I had not thought to see thy face (having many years given him up for lost), and, lo, God has shown me also thy seed! See here, (1.) How these two good men own God in their comforts. Joseph says (Gen 48:9), They are my sons whom God has given me, and, to magnify the favour, he adds, "In this place of my banishment, slavery, and imprisonment." Jacob says here, God has shown me thy seed. Our comforts are then doubly sweet to us when we see them coming from God's hand. (2.) How often God, in his merciful providences, outdoes our expectations, and thus greatly magnifies his favours. He not only prevents our fears, but exceeds our hopes. We may apply this to the promise which is made to us and to our children. We could not have thought that we should have been taken into covenant with God ourselves, considering how guilty and corrupt we are; and yet, lo, he has shown us our seed also in covenant with him.
3.Before he entails his blessing, he recounts his experiences of God's goodness to him. He had spoken (Gen 48:3) of God's appearing to him. The particular visits of his grace, and the special communion we have sometimes had with him, ought never to be forgotten. But (Gen 48:15, Gen 48:16) he mentions the constant care which the divine Providence had taken of him all his days. (1.) He had fed him all his life long unto this day, Gen 48:15. Note, As long as we have lived in this world we have had continual experience of God's goodness to us, in providing for the support of our natural life. Our bodies have called for daily food, and no little has gone to feed us, yet we have never wanted food convenient. He that has fed us all our life long surely will not fail us at last. (2.) He had by his angel redeemed him from all evil, Gen 48:16. A great deal of hardship he had known in his time, but God had graciously kept him from the evil of his troubles. Now that he was dying he looked upon himself as redeemed from all evil, and bidding an everlasting farewell to sin and sorrow. Christ, the Angel of the covenant, is he that redeems us from all evil, Ti2 4:18. Note, [1.] It becomes the servants of God, when they are old and dying, to witness for our God that they have found him gracious. [2.] Our experiences of God's goodness to us are improvable, both for the encouragement of others to serve God, and for encouragement to us in blessing them and praying for them.
4.When he confers the blessing and name of Abraham and Isaac upon them he recommends the pattern and example of Abraham and Isaac to them, Gen 48:15. He calls God the God before whom his fathers Abraham and Isaac walked, that is, in whom they believed, whom they observed and obeyed, and with whom they kept up communion in instituted ordinances, according to the condition of the covenant. Walk before me, Gen 17:1. Note, (1.) Those that would inherit the blessing of their godly ancestors, and have the benefit of God's covenant with them, must tread in the steps of their piety. (2.) It should recommend religion and the service of God to us that God was the God of our fathers, and that they had satisfaction in walking before him.
5.In blessing them, he crossed hands. Joseph placed them so as that Jacob's right hand should be put on the head of Manasseh the elder, Gen 48:12, Gen 48:13. But Jacob would put it on the head of Ephraim the younger, Gen 48:14. This displeased Joseph, who was willing to support the reputation of his first-born, and would therefore have removed his father's hands, Gen 48:17, Gen 48:18. But Jacob gave him to understand that he know what he did, and that he did it not by mistake, nor in a humour, nor from a partial affection to one more than the other, but from a spirit of prophecy, and in compliance with the divine counsels. Manasseh should be great, but truly Ephraim should be greater. When the tribes were mustered in the wilderness, Ephraim was more numerous than Manasseh, and had the standard of that squadron (Num 1:32, Num 1:33, Num 1:35; Num 2:18, Num 2:20), and is named first, Psa 80:2. Joshua was of that tribe, so was Jeroboam. The tribe of Manasseh was divided, one half on one side Jordan, the other half on the other side, which made it the less powerful and considerable. In the foresight of this, Jacob crossed hands. Note. (1.) God, in bestowing his blessings upon his people, gives more to some than to others, more gifts, graces, and comforts, and more of the good things of this life. (2.) He often gives most to those that are least likely. He chooses the weak things of the world; raises the poor out of the dust. Grace observes not the order of nature, nor does God prefer those whom we think fittest to be preferred, but as it pleases him. It is observable how often God, by the distinguishing favours of his covenant, advanced the younger above the elder, Abel above Cain, Shem above Japheth, Abraham above Nahor and Haran, Isaac above Ishmael, Jacob above Esau; Judah and Joseph were preferred before Reuben, Moses before Aaron, David and Solomon before their elder brethren. See Sa1 16:7. He tied the Jews to observe the birthright (Deu 21:17), but he never tied himself to observe it. Some make this typical of the preference given to the Gentiles above the Jews; the Gentile converts were much more numerous than those of the Jews. See Gal 4:27. Thus free grace becomes more illustrious.
II. The particular tokens of his favour to Joseph. 1. He left with him the promise of their return out of Egypt, as a sacred trust: I die, but God shall be with you, and bring you again, Gen 48:21. Accordingly, Joseph, when he died, left it with his brethren, Gen 50:24. This assurance was given them, and carefully preserved among them, that they might neither love Egypt too much when it favoured them, nor fear it too much when it frowned upon them. These words of Jacob furnish us with comfort in reference to the death of our friends: They die; but God shall be with us, and his gracious presence is sufficient to make up the loss: they leave us, but he will never fail us. Further, He will bring us to the land of our fathers, the heavenly Canaan, whither our godly fathers have gone before us. If God be with us while we stay behind in this world, and will receive us shortly to be with those that have gone before to a better world, we ought not to sorrow as those that have no hope. 2. He bestowed one portion upon him above his brethren, Gen 48:22. The lands bequeathed are described to be those which he took out of the hand of the Amorite with his sword, and with his bow. He purchased them first (Jos 24:32), and, it seems, was afterwards disseized of them by the Amorites, but retook them by the sword, repelling force by force, and recovering his right by violence when he could not otherwise recover it. These lands he settled upon Joseph; mention is made of this grant, Joh 4:5. Pursuant to it, this parcel of ground was given to the tribe of Ephraim as their right, and the lot was never cast upon it; and in it Joseph's bones were buried, which perhaps Jacob had an eye to as much as to any thing in this settlement. Note, It may sometimes be both just and prudent to give some children portions above the rest; but a grave is that which we can most count upon as our own in this earth.
Finally, the Lord, speaking in a spiritual manner about the people, declared this to be a mystery. For when the son thought his father had made a mistake due to his dull appearance, he wanted to turn his hands around, saying, 'Not so, Father, for this one is the firstborn; place your right hand on his head.' But his father refused and said, 'I know, my son, I know. He will also become a people, and he will be exalted. However, his younger brother will be greater than he, and his descendants will become a multitude of nations.' (Genesis 48:18-19). Finally, he preferred the elder Ephraem, even prophesying in a series of blessings, saying: 'In you Israel shall be blessed, saying: May God make you like Ephraem and Manasseh' (Ibid., 20). And therefore, since they were grandsons, they were adopted in place of sons, so that they would not be deprived of the ancestral blessing.
Do you see how God’s grace foretold this to him and how, moved by a prophetic spirit, he blessed Joseph’s sons in this way, foreseeing as already present and visible to the brothers what would happen so long afterward? This is what prophecy is like, after all. Just as the eyes of the body can form an image of nothing beyond visible things, so the eyes of faith do not see visible things but form an image of things that are due to happen many generations later. You will gain a more precise notion of this from the blessings he bestows on his own sons.
Continue studying Genesis 48:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 48:20 encapsulates Jacob's pivotal and prophetic act of blessing Joseph's sons, Ephraim and Manasseh, deliberately elevating the younger Ephraim over the elder Manasseh. This moment not only establishes a new precedent for the tribal hierarchy within Israel but also powerfully demonstrates divine sovereignty overriding human custom and expectation, imparting a lasting legacy of fruitfulness, prominence, and a new standard for invoking blessings among the Israelites.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 48:20 succinctly captures the culmination of Jacob's pivotal blessing. The verse states, "And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh." This declaration is rich with meaning and prophetic significance.
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Symbolism is powerfully present in Jacob's physical actions: the crossing of his hands (Genesis 48:14) and the placement of his right hand (symbolizing superior blessing) on Ephraim, the younger, rather than Manasseh, the elder. This physical act visually communicates the divine reversal of human expectation. This reversal also serves as Foreshadowing, hinting at a recurring biblical pattern where God often chooses the unexpected, the less prominent, or the younger to accomplish His purposes, thereby magnifying His sovereign grace rather than human merit or tradition. Furthermore, the phrase "In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh" demonstrates Proverbial Language or Idiomatic Expression. Jacob's words are not just a blessing but a prophecy that the names of Ephraim and Manasseh would become a common, enduring formula for invoking prosperity and fruitfulness within the nation of Israel for generations to come.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 48:20 stands as a profound testament to God's sovereign will, which consistently transcends and often overturns human expectations, traditions, and natural order. Jacob's deliberate elevation of the younger Ephraim over the elder Manasseh is a powerful illustration that God's favor is not predicated on birthright, societal custom, or human merit, but entirely on His divine prerogative and purpose. This act reinforces the biblical principle that God's ways are higher than human ways, demonstrating His freedom to choose and elevate the humble or the unexpected to accomplish His grand designs, thereby magnifying His grace and power throughout redemptive history.
REFLECTION AND APPLICATION
Genesis 48:20 serves as a profound reminder that God's wisdom often transcends human understanding and tradition. It encourages believers to cultivate a deep and unwavering trust in God's sovereign plan, even when His choices appear counter-intuitive, defy conventional logic, or challenge our preconceived notions of how things "should" be. Just as Ephraim received a greater blessing despite being the younger, this passage teaches us that God frequently uses the humble, the unexpected, or the seemingly less prominent to achieve His greatest purposes, thereby showcasing His boundless power and grace. This should inspire humility in us, prompting us to recognize that our worth and potential are not defined by earthly status or human expectations, but by God's divine calling and anointing. Furthermore, it underscores the enduring impact of spiritual blessings and encourages us to seek and impart divine favor, recognizing its capacity to shape generations and leave a lasting legacy of faith, reminding us that true fruitfulness comes from God's hand.
Questions for Reflection
FAQ
Why did Jacob bless Ephraim, the younger son, over Manasseh, the elder?
Answer: Jacob's decision to bless Ephraim over Manasseh was not arbitrary but a divinely inspired act, demonstrating God's sovereign right to choose and elevate whom He wills, irrespective of human custom or birth order. This act foreshadows a recurring biblical theme where God's favor is shown to the unexpected or the younger, emphasizing that His blessing is based on His divine will, not on human merit or societal traditions. It highlights that God's ways are often contrary to human expectations, as seen in other biblical instances like Jacob and Esau (Genesis 25:23) or David being chosen over his older brothers (1 Samuel 16:6-12).
What does "In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh" mean?
Answer: This phrase indicates that the names of Ephraim and Manasseh would become a proverbial expression or a standard formula for blessing within Israel. To wish someone to be "as Ephraim and as Manasseh" was to invoke a blessing of great fruitfulness, prosperity, and multiplication. It signified that their descendants would be numerous and highly favored, serving as a benchmark for future generations' blessings. This prophetic declaration ensured that their names would be synonymous with divine favor and increase throughout the history of Israel.
CHRIST-CENTERED FULFILLMENT
The profound reversal of primogeniture in Genesis 48:20, where the younger is elevated over the elder, finds its ultimate and most glorious Christ-centered fulfillment in the person and work of Jesus Christ. While humanity, through the "first" Adam, inherited sin and death (Romans 5:12), Christ, the "second" Adam (1 Corinthians 15:45), reverses this curse, bringing life, righteousness, and spiritual inheritance to all who believe. Jesus consistently elevated the "last" to be "first" and the "least" to be "greatest" within His kingdom (Matthew 19:30), demonstrating that God's favor is not based on earthly status, lineage, or human merit, but on His sovereign grace and the call to humble faith. The promised fruitfulness of Ephraim and Manasseh also powerfully prefigures the spiritual multitude of believers from every nation, tribe, and tongue who are grafted into the family of God through Christ, becoming heirs according to the promise (Galatians 3:29). Through Christ's ultimate sacrifice and resurrection, the unexpected and the spiritually "younger" (those who were once far off) are brought near and receive the greatest blessing of all: eternal life and full inclusion in God's covenant family (Ephesians 2:13).